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1 Thessalonians 2:1

New American Standard Bible (NASB ©1995) [2]
— For you yourselves know, brethren, that our coming to you was not in vain,
King James Version (KJV 1769) [2]
— For yourselves, brethren, know our entrance in unto you, that it was not in vain:
English Revised Version (ERV 1885)
— For yourselves, brethren, know our entering in unto you, that it hath not been found vain:
American Standard Version (ASV 1901) [2]
— For yourselves, brethren, know our entering in unto you, that it hath not been found vain:
Webster's Revision of the KJB (WEB 1833)
— For yourselves, brethren, know our entrance to you, that it was not in vain:
Darby's Translation (DBY 1890)
— For ye know yourselves, brethren, our entering in which [we had] to you, that it has not been in vain;
Rotherham's Emphasized Bible (EBR 1902)
— For, yourselves, know, brethren, our entrance which was unto you—that it hath not proved void;
Young's Literal Translation (YLT 1898)
— For yourselves have known, brethren, our entrance in unto you, that it did not become vain,
Douay-Rheims Challoner Revision (DR 1750)
— For yourselves know, brethren, our entrance in unto you, that it was not in vain:
Geneva Bible (GNV 1560)
— For ye your selues knowe, brethren, that our entrance in vnto you was not in vaine,
Original King James Bible (AV 1611) [2]
— For your selues, brethren, knowe our entrance in vnto you, that it was not in vaine.
Lamsa Bible (1957)
— SO you yourselves, my brethren, know that our entrance among you was not in vain,
John Etheridge Peshitta-Aramaic NT (1849)
— And you know, my brethren, that our entrance unto you was not in vain,
James Murdock Peshitta-Aramaic NT (1852)
— And ye yourselves, my brethren, know our entrance among you, that it was not in vain:

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
For 1063
{1063} Prime
γάρ
gar
{gar}
A primary particle; properly assigning a reason (used in argument, explanation or intensification; often with other particles).
yourselves, 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
brethren, 80
{0080} Prime
ἀδελφός
adelphos
{ad-el-fos'}
From G0001 (as a connective particle) and δελφύς [[delphus]] (the womb); a brother (literally or figuratively) near or remote (much like [H0001]).
know 1492
{1492} Prime
εἰδῶ
eido
{i-do'}
A primary verb; used only in certain past tenses, the others being borrowed from the equivalent, G3700 and G3708; properly to see (literally or figuratively); by implication (in the perfect only) to know.
z5758
<5758> Grammar
Tense - Perfect (See G5778)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 516
our 2257
{2257} Prime
ἡμῶν
hemon
{hay-mone'}
Genitive plural of G1473; of (or from) us.
entrance in 1529
{1529} Prime
εἴσοδος
eisodos
{ice'-od-os}
From G1519 and G3598; an entrance (literally or figuratively).
unto 4314
{4314} Prime
πρός
pros
{pros}
A strengthened form of G4253; a preposition of direction; forward to, that is, toward (with the genitive case the side of, that is, pertaining to; with the dative case by the side of, that is, near to; usually with the accusative case the place, time, occasion, or respect, which is the destination of the relation, that is, whither or for which it is predicated).
you, 5209
{5209} Prime
ὑμᾶς
humas
{hoo-mas'}
Accusative of G5210; you (as the object of a verb or preposition).
that 3754
{3754} Prime
ὅτι
hoti
{hot'-ee}
Neuter of G3748 as conjugation; demonstrative that (sometimes redundant); causatively because.
it was 1096
{1096} Prime
γίνομαι
ginomai
{ghin'-om-ahee}
A prolonged and middle form of a primary verb; to cause to be ('gen' -erate), that is, (reflexively) to become (come into being), used with great latitude (literally, figuratively, intensively, etc.).
z5754
<5754> Grammar
Tense - Second Perfect (See G5782)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 97
not 3756
{3756} Prime
οὐ
ou
{oo}
A primary word; the absolutely negative (compare G3361) adverb; no or not.
in vain: 2756
{2756} Prime
κενός
kenos
{ken-os'}
Apparently a primary word; empty (literally or figuratively).
Jamieson-Fausset-Brown Commentary

1 Thessalonians 2:1

_ _ 1 Thessalonians 2:1-20. His manner of preaching, and theirs of receiving, the gospel; His desire to have revisited them frustrated by Satan.

_ _ For — confirming 1 Thessalonians 1:9. He discusses the manner of his fellow missionaries’ preaching among them (1 Thessalonians 1:5, and former part of 1 Thessalonians 2:9) at 1 Thessalonians 2:1-12; and the Thessalonians’ reception of the word (compare 1 Thessalonians 1:6, 1 Thessalonians 1:7, and latter part of 1 Thessalonians 2:9) at 1 Thessalonians 2:13-16.

_ _ yourselves — Not only do strangers report it, but you know it to be true [Alford] “yourselves.”

_ _ not in vainGreek, “not vain,” that is, it was full of “power” (1 Thessalonians 1:5). The Greek for “was,” expresses rather “hath been and is,” implying the permanent and continuing character of his preaching.

Matthew Henry's Commentary

1 Thessalonians 2:1-6

_ _ Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians (2 Corinthians 4:2): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been,

_ _ I. With courage and resolution: We were bold in our God to speak unto you the gospel of God, 1 Thessalonians 2:2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.

_ _ II. With great simplicity and godly sincerity: Our exhortation was not of deceit, nor of uncleanness, nor in guile, 1 Thessalonians 2:3. This, no doubt, was matter of the greatest comfort to the apostle — the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, 1 Thessalonians 2:4.

_ _ 1. They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards.

_ _ 2. Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Galatians 1:10.

_ _ 3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these: — (1.) He avoided flattery: Neither at any time used we flattering words, as you know, 1 Thessalonians 2:5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar. (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, 1 Thessalonians 2:5. His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2 Peter 2:3. (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, 1 Thessalonians 2:6. They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (Galatians 5:26) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, John 5:44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.

John Wesley's Explanatory Notes

1 Thessalonians 2:1

What was proposed, 1 Thessalonians 1:5-6, is now more largely treated of: concerning Paul and his fellowlabourers, 1 Thessalonians 2:1-12; concerning the Thessalonians, 1 Thessalonians 2:13-16.

Geneva Bible Translation Notes

1 Thessalonians 2:1

For (1) yourselves, brethren, know our entrance in unto you, that it was not in vain:

(1) That which he mentioned before briefly concerning his apostleship, he handles now more at large, and to that end and purpose which we spoke of.

Cross-Reference Topical ResearchStrong's Concordance
our:

1 Thessalonians 2:13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received [it] not [as] the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.
1 Thessalonians 1:3-10 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father; ... And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from the wrath to come.
2 Thessalonians 3:1 Finally, brethren, pray for us, that the word of the Lord may have [free] course, and be glorified, even as [it is] with you:

in vain:

1 Thessalonians 3:5 For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.
Job 39:16 She is hardened against her young ones, as though [they were] not hers: her labour is in vain without fear;
Psalms 73:13 Verily I have cleansed my heart [in] vain, and washed my hands in innocency.
Psalms 127:1 [[A Song of degrees for Solomon.]] Except the LORD build the house, they labour in vain that build it: except the LORD keep the city, the watchman waketh [but] in vain.
Isaiah 49:4 Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: [yet] surely my judgment [is] with the LORD, and my work with my God.
Isaiah 65:23 They shall not labour in vain, nor bring forth for trouble; for they [are] the seed of the blessed of the LORD, and their offspring with them.
Habakkuk 2:13 Behold, [is it] not of the LORD of hosts that the people shall labour in the very fire, and the people shall weary themselves for very vanity?
1 Corinthians 15:2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
1 Corinthians 15:10 But by the grace of God I am what I am: and his grace which [was bestowed] upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
1 Corinthians 15:58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
2 Corinthians 6:1 We then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.
Galatians 2:2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
Galatians 4:11 I am afraid of you, lest I have bestowed upon you labour in vain.
Philippians 2:16 Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.
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Chain-Reference Bible SearchCross References with Concordance

Jb 39:16. Ps 73:13; 127:1. Is 49:4; 65:23. Hab 2:13. 1Co 15:2, 10, 58. 2Co 6:1. Ga 2:2; 4:11. Php 2:16. 1Th 1:3; 2:13; 3:5. 2Th 3:1.

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